#tt_beginner
Never have I ever
The past participles ending in -ğan, -gən, -qan, -kən, when used with bar or yuq, refer to an unspecified time in the past. These forms indicate that the subject had (or did not have) the opportunity to perform the action described by the participle. Additionally, they suggest that the action was observed and occurred either once or multiple times.
✅ The word denoting the agent (if mentioned) appears in the genitive case; the participle takes the respective possessive suffix.
Sezneñ məktəptə minem bik küp mərtəbələr bulganım bar. (Kərim Əmiri, “Tañ waqıtı”)
I have been to your school many times.
Alarnıñ yıldan artıq küreşkənnəre yuq ide inde. (Barlas Kamalov, “Ömeteñ özelməsen”)
It was now already more than a year since they had seen each other.
✅ The agent is in the nominative; the participle takes the respective possessive suffix.
Min añar az-maz burıç birgələp torğanım bar. (Şərif Kamal, “Nıqlı adımnar”)
I have given him small loans now and then.
✅ The agent is in the genitive case; the participle appears in its basic form (no possessive suffix).
Bügen bezneñ aşağan yuq əle. (Səğit Sünçələy, “Sənğətçelər”)
We haven't eaten today yet.
✅ The agent is in the nominative; the participle appears in its basic form (no possessive suffix).
Dönyada ləzzət bula, di, min anı kürgən də yuq. Xəsrət belən ütte ğömerem, uynağan, kölgən də yuq. (Məcit Ğafuri, “Yuq”)
There is bliss in the world, they say. I haven't seen it at all. My life has passed with sorrow. I have not played, nor laughed at all.
✅ The agent is not expressed; the participle does not take a possessive suffix. Always refers to the acting person, who is known from the context.
Awıl qızı min, eşne kürgən bar! – dide. (Ənəs Ğaliev, “Awıldaşlar”)
“I am a country girl, I have seen work!” she said.
Never have I ever
The past participles ending in -ğan, -gən, -qan, -kən, when used with bar or yuq, refer to an unspecified time in the past. These forms indicate that the subject had (or did not have) the opportunity to perform the action described by the participle. Additionally, they suggest that the action was observed and occurred either once or multiple times.
✅ The word denoting the agent (if mentioned) appears in the genitive case; the participle takes the respective possessive suffix.
Sezneñ məktəptə minem bik küp mərtəbələr bulganım bar. (Kərim Əmiri, “Tañ waqıtı”)
I have been to your school many times.
Alarnıñ yıldan artıq küreşkənnəre yuq ide inde. (Barlas Kamalov, “Ömeteñ özelməsen”)
It was now already more than a year since they had seen each other.
✅ The agent is in the nominative; the participle takes the respective possessive suffix.
Min añar az-maz burıç birgələp torğanım bar. (Şərif Kamal, “Nıqlı adımnar”)
I have given him small loans now and then.
✅ The agent is in the genitive case; the participle appears in its basic form (no possessive suffix).
Bügen bezneñ aşağan yuq əle. (Səğit Sünçələy, “Sənğətçelər”)
We haven't eaten today yet.
✅ The agent is in the nominative; the participle appears in its basic form (no possessive suffix).
Dönyada ləzzət bula, di, min anı kürgən də yuq. Xəsrət belən ütte ğömerem, uynağan, kölgən də yuq. (Məcit Ğafuri, “Yuq”)
There is bliss in the world, they say. I haven't seen it at all. My life has passed with sorrow. I have not played, nor laughed at all.
✅ The agent is not expressed; the participle does not take a possessive suffix. Always refers to the acting person, who is known from the context.
Awıl qızı min, eşne kürgən bar! – dide. (Ənəs Ğaliev, “Awıldaşlar”)
“I am a country girl, I have seen work!” she said.
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#tt_newbie
Studying and Education
A new school year has begun, and this and the next posts’ topics will be dedicated to studying, education, and science!
📚 Let’s start with the basics:
öyrənü – to learn
öyrətü – to teach
uqu – to study
uqıtu – to teach
uquçı – pupil, student
uqıtuçı – teacher
yattan öyrənü – to learn by heart
belem – knowledge
məğərif, belem birü – education
tərbiyə – upbringing
Uqıtuçınıñ burıçı belem həm məğərf birü genə tügel, balalarnı tərbiyələw də. – A teacher’s task is not only giving knowledge and education but also the upbringing of children.
🏫 The stages of education people usually go through have the following names in Tatar:
balalar baqçası – kindergarten
başlanğıç məktəp – primary school
urta məktəp – secondary school
texnikum – technical school
institut – institute
universitet – university
🎒 Typical school-related words:
sıynıf – form, grade, classroom
dəres – lesson
taqta – blackboard
aqbur – chalk
dəreslek – textbook
qələm – pen
Uqıtuçı dərestə taqtağa aqbur belən yaza, ə balalar dəftərlərenə qələm belən yazalar. – The teacher writes on the blackboard with chalk during the lesson, and the students write in their notebooks with pens.
karandaş – pencil
sızğıç – ruler
betergeç – rubber
xarita – map
tənəfes – break
bilge quyu – to give a mark
bilge alu – to get a mark
birem – task
künegü – exercise
öy eşe – homework
yallar – vacation
Dərestə uquçılarğa künegülər birelə, annarı öydə öy eşen də eşlərgə kirək. – During the lesson, the students are given exercises, and after that, they also have to do their homework at home.
If these are too easy, don’t worry: in the next couple of posts we will get more into higher education and science vocabulary.
🧪 For now, some easy science-related vocabulary:
fən, ğilem – science
fənni, ğilmi – scientific
fən – subject
ğalim – scientist (m)
ğalimə – scientist (f)
Stay curious and stay tuned for our next posts!
Studying and Education
A new school year has begun, and this and the next posts’ topics will be dedicated to studying, education, and science!
📚 Let’s start with the basics:
öyrənü – to learn
öyrətü – to teach
uqu – to study
uqıtu – to teach
uquçı – pupil, student
uqıtuçı – teacher
yattan öyrənü – to learn by heart
belem – knowledge
məğərif, belem birü – education
tərbiyə – upbringing
Uqıtuçınıñ burıçı belem həm məğərf birü genə tügel, balalarnı tərbiyələw də. – A teacher’s task is not only giving knowledge and education but also the upbringing of children.
🏫 The stages of education people usually go through have the following names in Tatar:
balalar baqçası – kindergarten
başlanğıç məktəp – primary school
urta məktəp – secondary school
texnikum – technical school
institut – institute
universitet – university
🎒 Typical school-related words:
sıynıf – form, grade, classroom
dəres – lesson
taqta – blackboard
aqbur – chalk
dəreslek – textbook
qələm – pen
Uqıtuçı dərestə taqtağa aqbur belən yaza, ə balalar dəftərlərenə qələm belən yazalar. – The teacher writes on the blackboard with chalk during the lesson, and the students write in their notebooks with pens.
karandaş – pencil
sızğıç – ruler
betergeç – rubber
xarita – map
tənəfes – break
bilge quyu – to give a mark
bilge alu – to get a mark
birem – task
künegü – exercise
öy eşe – homework
yallar – vacation
Dərestə uquçılarğa künegülər birelə, annarı öydə öy eşen də eşlərgə kirək. – During the lesson, the students are given exercises, and after that, they also have to do their homework at home.
If these are too easy, don’t worry: in the next couple of posts we will get more into higher education and science vocabulary.
🧪 For now, some easy science-related vocabulary:
fən, ğilem – science
fənni, ğilmi – scientific
fən – subject
ğalim – scientist (m)
ğalimə – scientist (f)
Stay curious and stay tuned for our next posts!
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#tt_intermediate
Today let’s listen to Zulya Kamalova’s song Yükələr and appreciate the beautiful voice and creativity put by her into every song, and the huge contribution she made into our Tatar culture 💔
I’ve chosen this song because firstly, it’s just one of the most beautiful compositions I’ve ever heard, and secondly, it’s based on her father’s poems, which makes it a magical family project, full of love, care and wisdom passed down through generations.
I also want to share with you the backstory of Yükələr told by Zulya Kamalova on her instagram page. The song is about her father’s difficult childhood and the unique things made from linden bark: they didn’t just make shoes and baskets from it, but also flour. When Zulya was little, her father used to constantly talk about how to survive in wild conditions. Not only berries, mushrooms, and nuts, but also different herbs, young pine shoots, old roots, and even ant acid could be food!
Listen on Youtube, Spotify or Apple Music.
ZULYA – YÜKƏLƏR
Urman urtasında
Yəş yükələr, şəwləp üsələr.
Zifa buylı yükələrgə
Süz quşmıyça kitsəñ, üpkələr.
Söyləgez, dim, barısı turında,
Rəncetmime sezne keşelər?
Ber qart yükə söylim dide
Ütkəndəge awır yazmışın.
...Bu əkiyət tügel, bu — bulğan xəl.
“Elek zaman bez də kürdek şaqtıy awırlıqnı,
Tormış açısın:
Çabatalar yasaw öçen bezne küp qırdılar,
Yözləp – meñərləp.
Keşe bezneñ çikmənnərne telep,
Alıp kitte maqtap, biştərləp.
Yəşlər qızlar awlaq öygə yörde,
Ürgən nəfis “tuflya” – ayaqta.
Əbilərgə uñay qata idek –
Bez küp xözmət ittek ul çaqta.
Awır taşı tegermənneñ
Tunnarıbız buldı sarı on.
Peşerdelər bezne köldə,
Terək buldıq yəşəw öçen.”
Urman urtasında
Yəş yükələr, şəwləp üsələr.
Zifa buylı yükələrgə
Süz quşmıyça kitsəñ, üpkələr.
________________
ZULYA – LINDENS
In the middle of the forest
Young lindens grow in the shade.
If you pass by these slender lindens
Without saying a word, they’ll be offended.
"Tell me," I say, "about everything,
Don’t people hurt you?"
An old linden said, "Let me tell you
About the hardships of the past.
...This is no fairy tale, this is real."
"Back in the day, we faced many difficulties,
The bitterness of life:
They cut us down in large numbers
To make bast shoes, hundreds to thousands.
People tore off our bark,
Praising it and carrying it away in sacks.
Young women went to gatherings,
Wearing delicate shoes made from us.
We served grandmothers well as sturdy shoes —
We worked hard back then.
Our bark was the heavy stone of the mill,
It turned into yellow flour.
They baked us in the ashes,
We were a support for survival."
In the middle of the forest
Young lindens grow in the shade.
If you pass by these slender lindens
Without saying a word, they’ll be offended.
Today let’s listen to Zulya Kamalova’s song Yükələr and appreciate the beautiful voice and creativity put by her into every song, and the huge contribution she made into our Tatar culture 💔
I’ve chosen this song because firstly, it’s just one of the most beautiful compositions I’ve ever heard, and secondly, it’s based on her father’s poems, which makes it a magical family project, full of love, care and wisdom passed down through generations.
I also want to share with you the backstory of Yükələr told by Zulya Kamalova on her instagram page. The song is about her father’s difficult childhood and the unique things made from linden bark: they didn’t just make shoes and baskets from it, but also flour. When Zulya was little, her father used to constantly talk about how to survive in wild conditions. Not only berries, mushrooms, and nuts, but also different herbs, young pine shoots, old roots, and even ant acid could be food!
Listen on Youtube, Spotify or Apple Music.
ZULYA – YÜKƏLƏR
Urman urtasında
Yəş yükələr, şəwləp üsələr.
Zifa buylı yükələrgə
Süz quşmıyça kitsəñ, üpkələr.
Söyləgez, dim, barısı turında,
Rəncetmime sezne keşelər?
Ber qart yükə söylim dide
Ütkəndəge awır yazmışın.
...Bu əkiyət tügel, bu — bulğan xəl.
“Elek zaman bez də kürdek şaqtıy awırlıqnı,
Tormış açısın:
Çabatalar yasaw öçen bezne küp qırdılar,
Yözləp – meñərləp.
Keşe bezneñ çikmənnərne telep,
Alıp kitte maqtap, biştərləp.
Yəşlər qızlar awlaq öygə yörde,
Ürgən nəfis “tuflya” – ayaqta.
Əbilərgə uñay qata idek –
Bez küp xözmət ittek ul çaqta.
Awır taşı tegermənneñ
Tunnarıbız buldı sarı on.
Peşerdelər bezne köldə,
Terək buldıq yəşəw öçen.”
Urman urtasında
Yəş yükələr, şəwləp üsələr.
Zifa buylı yükələrgə
Süz quşmıyça kitsəñ, üpkələr.
________________
ZULYA – LINDENS
In the middle of the forest
Young lindens grow in the shade.
If you pass by these slender lindens
Without saying a word, they’ll be offended.
"Tell me," I say, "about everything,
Don’t people hurt you?"
An old linden said, "Let me tell you
About the hardships of the past.
...This is no fairy tale, this is real."
"Back in the day, we faced many difficulties,
The bitterness of life:
They cut us down in large numbers
To make bast shoes, hundreds to thousands.
People tore off our bark,
Praising it and carrying it away in sacks.
Young women went to gatherings,
Wearing delicate shoes made from us.
We served grandmothers well as sturdy shoes —
We worked hard back then.
Our bark was the heavy stone of the mill,
It turned into yellow flour.
They baked us in the ashes,
We were a support for survival."
In the middle of the forest
Young lindens grow in the shade.
If you pass by these slender lindens
Without saying a word, they’ll be offended.
YouTube
Юкәләр (feat. Michiel Hollanders, Marat Taturas)
Provided to YouTube by Yummy Music
Юкәләр (feat. Michiel Hollanders, Marat Taturas) · Zulya · Michiel Hollanders · Marat Taturas
Юкәләр (feat. Michiel Hollanders, Marat Taturas)
℗ Yummy Music
Released on: 2022-11-25
Producer: Michiel Hollanders
Composer:…
Юкәләр (feat. Michiel Hollanders, Marat Taturas) · Zulya · Michiel Hollanders · Marat Taturas
Юкәләр (feat. Michiel Hollanders, Marat Taturas)
℗ Yummy Music
Released on: 2022-11-25
Producer: Michiel Hollanders
Composer:…
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#tt_beginner
Let’s do this!
✏️ The most common forms of the Optative are:
✅ Verb stems ending in a consonant or -i, -u take:
-ıym, -(y)im in the singular
-ıyq, -(y)ik in the plural
çıq! (go out) – çığıym! (let me go out) – çığıyq! (let’s go out)
kil! (come) – kilim! (let me come) – kilik! (let’s come)
ki! (put on) – kiyim! (let me put on) – kiyik! (let’s put on)
✅ Verb stems ending in -a, -ə, or -e drop the vowel and take the same endings.
başla! (begin) – başlıym! (let me begin) – başlıyq! (let’s begin)
eşlə! (work!) – eşlim! (let me work or let me do it) – eşlik! (let’s work or let us do it)
✅ Verb stems ending in ı add -ym and -yq.
uqı! (read) – uqıym! (let me read) – uqıyq! (let’s read)
Verb stems ending in -ya, -yə drop the vowel and take -ıym, -ıyq, -im, -ik.
buya! (paint) – buyıym! (let me paint) – buyıyq! (let’s paint)
✅ Negative verb stems follow the same pattern as affirmative stems ending in -a or -ə.
✏️ The use of the Optative:
✅ The first person singular conveys a wish, desire, intention, voluntary decision, or a request for permission to perform or not perform an action.
Qara əle, min bügen ənilərgə barıp qaytmaqçı idem, barıymmı? (Ğaliəsğər Kamal, “Qayniş”)
Look, I wanted to go to mother’s today, may I go?
✅ The first person plural expresses a suggestion, encouragement, or invitation for others to join in or refrain from a collective action.
Monda tuqtap beraz yal itik. (Tatar xalıq əkiyətləre, “Turay batır”)
Let’s stop here and rest a little.
✅ In interrogative sentences, both the singular and plural forms of the optative are used to express:
• a direct request for advice or permission.
Cibərimme? – Should I send it?
• the situation being the opposite.
Qayan belim? – How would I know? (meaning "I don’t know")
Let’s do this!
✏️ The most common forms of the Optative are:
✅ Verb stems ending in a consonant or -i, -u take:
-ıym, -(y)im in the singular
-ıyq, -(y)ik in the plural
çıq! (go out) – çığıym! (let me go out) – çığıyq! (let’s go out)
kil! (come) – kilim! (let me come) – kilik! (let’s come)
ki! (put on) – kiyim! (let me put on) – kiyik! (let’s put on)
✅ Verb stems ending in -a, -ə, or -e drop the vowel and take the same endings.
başla! (begin) – başlıym! (let me begin) – başlıyq! (let’s begin)
eşlə! (work!) – eşlim! (let me work or let me do it) – eşlik! (let’s work or let us do it)
✅ Verb stems ending in ı add -ym and -yq.
uqı! (read) – uqıym! (let me read) – uqıyq! (let’s read)
Verb stems ending in -ya, -yə drop the vowel and take -ıym, -ıyq, -im, -ik.
buya! (paint) – buyıym! (let me paint) – buyıyq! (let’s paint)
✅ Negative verb stems follow the same pattern as affirmative stems ending in -a or -ə.
✏️ The use of the Optative:
✅ The first person singular conveys a wish, desire, intention, voluntary decision, or a request for permission to perform or not perform an action.
Qara əle, min bügen ənilərgə barıp qaytmaqçı idem, barıymmı? (Ğaliəsğər Kamal, “Qayniş”)
Look, I wanted to go to mother’s today, may I go?
✅ The first person plural expresses a suggestion, encouragement, or invitation for others to join in or refrain from a collective action.
Monda tuqtap beraz yal itik. (Tatar xalıq əkiyətləre, “Turay batır”)
Let’s stop here and rest a little.
✅ In interrogative sentences, both the singular and plural forms of the optative are used to express:
• a direct request for advice or permission.
Cibərimme? – Should I send it?
• the situation being the opposite.
Qayan belim? – How would I know? (meaning "I don’t know")
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#tt_advanced
Fən
Fən — tikşerenü həm təcribələr ütkərü yərdəmendə dönyanı öyrəngən həm anıñ qanunnarı turında belem birgən sistema. Fänneñ töp maqsatı — belem tuplaw, anı tərtipkə salu həm keşeler tormışın yaxşırtu öçen qullanu.
tikşerenü – research
təcribə – experiment, experience
qanun – law
Fən ğədəttə berniçə töp tarmaqqa bülenə: ximiyə həm biologiyə kebek tabiği fənnər fizik dönyanı öyrənə. Matematika həm informatika kebek tögəl fənnər tögəl prinsiplarğa həm qağidələrgə nigezləngən abstrakt sistemalarğa yünəlgən. Psixologiyə belən sosiologiyə kebek ictimaği fənnər cəmğiyət həm anıñ üseşen öyrənə.
Süzlek:
➗ tögəl fənnər – exact sciences
matematika – mathematics
fizika – physics
astronomiyə – astronomy
🧪 tabiği fənnər – natural sciences
biologiyə – biology
ximiyə – chemistry
medisina fəne – medical science
cəğrafiyə, geografiyə – geography
📐 texnik fənnər – technical sciences
möhəndislek, injeneriyə – engineering
miğmariyət, arxitektura – architecture
👥 ictimaği fənnər – social sciences
psixologiyə – psychology
sosiologiyə – sociology
iqtisad – economics
tarix – history
xoquq beleme – science of law
🎨 humanitar fənnər – humanitarian sciences
səñğət – arts
ədəbiyət – literature
fəlsəfə – philosophy
tel beleme – linguistics
Fən tarixı keşe sivilizasiyəse tarixı, Misır həm Mesopotamiyə mədəniyətləre kebek ük borınğı. İñ berençe ğalimnar matematika, astronomiyə həm medisina fənen üstergən. Bu belemnər Yunanstan fəlsəfəsenə zur yoğıntı yasağan. Ğasırlar dəwamında fən tarixında küp üseş həm torğınlıq çorları bulğan, həm bolar axır çiktə fənneñ 16-17 ğasırlardağı töp üzgəreşenə, Ğilem inqilabına kitergən. Bügenge köndə fənni tikşerenülər bik tığız xeməttəşlektə alıp barıla həm ğədəttə akademik institutlarda həm dəwlət şirkətlərendə başqarəla.
🔬Bu temağa kübrək faydalı leksika:
ısul – method
çığanaq – source
yuğarı uqu yortı – higher education institution
yünəleş – course, specialty
belgeç – specialist
kerü – to enter
yarış – competition
imtixan – examination
imtixan tapşıru – to pass an exam
imtixan birü – to take an exam
imtixannı tapşıra almaw – to fail an exam
fənni eş – research paper
ğilmi dərəcə – academic degree
tanıqlıq – certificate
təmamlaw – to graduate
Fən
Fən — tikşerenü həm təcribələr ütkərü yərdəmendə dönyanı öyrəngən həm anıñ qanunnarı turında belem birgən sistema. Fänneñ töp maqsatı — belem tuplaw, anı tərtipkə salu həm keşeler tormışın yaxşırtu öçen qullanu.
tikşerenü – research
təcribə – experiment, experience
qanun – law
Fən ğədəttə berniçə töp tarmaqqa bülenə: ximiyə həm biologiyə kebek tabiği fənnər fizik dönyanı öyrənə. Matematika həm informatika kebek tögəl fənnər tögəl prinsiplarğa həm qağidələrgə nigezləngən abstrakt sistemalarğa yünəlgən. Psixologiyə belən sosiologiyə kebek ictimaği fənnər cəmğiyət həm anıñ üseşen öyrənə.
Süzlek:
➗ tögəl fənnər – exact sciences
matematika – mathematics
fizika – physics
astronomiyə – astronomy
🧪 tabiği fənnər – natural sciences
biologiyə – biology
ximiyə – chemistry
medisina fəne – medical science
cəğrafiyə, geografiyə – geography
📐 texnik fənnər – technical sciences
möhəndislek, injeneriyə – engineering
miğmariyət, arxitektura – architecture
👥 ictimaği fənnər – social sciences
psixologiyə – psychology
sosiologiyə – sociology
iqtisad – economics
tarix – history
xoquq beleme – science of law
🎨 humanitar fənnər – humanitarian sciences
səñğət – arts
ədəbiyət – literature
fəlsəfə – philosophy
tel beleme – linguistics
Fən tarixı keşe sivilizasiyəse tarixı, Misır həm Mesopotamiyə mədəniyətləre kebek ük borınğı. İñ berençe ğalimnar matematika, astronomiyə həm medisina fənen üstergən. Bu belemnər Yunanstan fəlsəfəsenə zur yoğıntı yasağan. Ğasırlar dəwamında fən tarixında küp üseş həm torğınlıq çorları bulğan, həm bolar axır çiktə fənneñ 16-17 ğasırlardağı töp üzgəreşenə, Ğilem inqilabına kitergən. Bügenge köndə fənni tikşerenülər bik tığız xeməttəşlektə alıp barıla həm ğədəttə akademik institutlarda həm dəwlət şirkətlərendə başqarəla.
🔬Bu temağa kübrək faydalı leksika:
ısul – method
çığanaq – source
yuğarı uqu yortı – higher education institution
yünəleş – course, specialty
belgeç – specialist
kerü – to enter
yarış – competition
imtixan – examination
imtixan tapşıru – to pass an exam
imtixan birü – to take an exam
imtixannı tapşıra almaw – to fail an exam
fənni eş – research paper
ğilmi dərəcə – academic degree
tanıqlıq – certificate
təmamlaw – to graduate
❤18👍7✍1🍓1
Hello dear friends. Today is Xəter köne (the Day of Remembrance). I wanted to write a post but I’ve seen one that mentions everything I wanted to say. So I’d like to share it, you can see it in the original in Tatar here.
“Today is Xəter köne. October 1552 is the most tragic month for the Tatar people because we lost our state.
Every year, the Tatar people go to the Söyembikə tower and pray for the souls of the martyrs. Today (and for the last several years), the Tatars are not allowed to do this. Right now, they are putting on some kind of show near the Söyembikə tower, supposedly filming a movie, and there are police officers standing near the Qol Şərif mosque. Some Tatar activists (in Çallı and Kazan) are not being allowed to leave their homes.
I would also like to remind you that there is a monument in Kazan to the army that conquered the city, but still none for those who defended it.”
Rəxmət İlzirə and let’s never forget.
“Today is Xəter köne. October 1552 is the most tragic month for the Tatar people because we lost our state.
Every year, the Tatar people go to the Söyembikə tower and pray for the souls of the martyrs. Today (and for the last several years), the Tatars are not allowed to do this. Right now, they are putting on some kind of show near the Söyembikə tower, supposedly filming a movie, and there are police officers standing near the Qol Şərif mosque. Some Tatar activists (in Çallı and Kazan) are not being allowed to leave their homes.
I would also like to remind you that there is a monument in Kazan to the army that conquered the city, but still none for those who defended it.”
Rəxmət İlzirə and let’s never forget.
Telegram
илзирәкәй гөлкәй
бүген Хәтер көне. 1552 елның октябре татар халкы өчен иң фаҗигале ай чөнки без үз дәүләтебезне югалттык.
һәр ел саен татар халкы «Сөембикә» манарасы янына барып шаһитләр рухына дога кыла. бүген (һәм соңгы берничә ел буе) татарларга андый мөмкинлек бирелми.…
һәр ел саен татар халкы «Сөембикә» манарасы янына барып шаһитләр рухына дога кыла. бүген (һәм соңгы берничә ел буе) татарларга андый мөмкинлек бирелми.…
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#tt_culture
Tatars and Science
🧪 Science in Volga Bulgaria
The seeds of scientific development were evident in the Turkic states; however, a significant shift in scientific progress was observed in Muslim Volga Bulgaria, where scholars embraced a range of sciences, particularly mathematics and metrology, which were reflected in the architecture and standard units of measurement used in their society. Based on the metrics used by the Bulgars, their architectural construction was harmonized through a system of measurements reflecting anthropometric relationships and geometric congruence, particularly in their buildings.
Bulgar astronomers, drawing from Central Asian astronomical practices, used instruments like the astrolabe and quadrant to observe celestial bodies, creating precise time determinations through these astronomical observations.
The geographical knowledge of the Volga Bulgars was enriched through extensive trade, cultural exchanges, and interactions with various peoples, notably shaping their understanding of regions, trade routes, and distant lands, specifically regarding the northern territories and the Northern Icy Ocean, as well as the portrayal of mystical beings within these far-off regions, supported by Islamic geographic theories of climates.
The Bulgars demonstrated advanced metallurgical and chemical knowledge, producing high-quality steel through iron smelting, utilizing nickel-containing ores, creating various metal alloys, and manufacturing mercury-based tools and liquid-containing vessels, showing their adeptness in alchemy and glassware production.
Professional historical knowledge played a pivotal role in unifying Turkic states, evolving from the Uyghur, Khazar Khaganate, and Volga Bulgaria. This knowledge impacted social ideologies and beliefs, as evident from texts like the "Bulgar Book of Rulers" tracing lineages to Attila. According to historical books within the Muslim world, the Bulgars possessed advanced scientific knowledge and traditions.
During the Golden Horde period, the cultural and intellectual exchanges with the Islamic world continued to grow. This was a time of synthesis between Mongol, Turkic, and Islamic traditions. Kazan became an important center of learning, particularly in the fields of mathematics, linguistics, and medicine. The Golden Horde elite encouraged scholarly pursuits, but political instability eventually slowed scientific progress.
🧪 Science in the Kazan Khanate
Scientific knowledge thrived in the Kazan Khanate, evident in the manuscript "Compilation of Rules in the Science of Arithmetic" from 1542. Additionally, the study of literary works and gravestones offers a glimpse into the knowledge of measurements and reflects the cultural significance of metrology and mathematical knowledge during that time.
Geographical knowledge in the Kazan Khanate reflected the influence of the Eastern Renaissance, particularly the prominence of the "theory of climates." The Bulgars and Tatars contributed to the understanding of their region, the "seventh climate," and its surroundings. Their geographical insights included information about various peoples and lands, extending to regions like Russia, the Urals, and Western Siberia, making a significant contribution to geography.
The Tatar people demonstrated a well-developed understanding of celestial bodies, constellations, and astronomical terminology, influencing cultural practices, fortune-telling, and folklore. Astronomical motifs were also present in literary works, showcasing widespread knowledge of the night sky among specialists and the general population.
After the fall of Kazan, Tatar intellectuals faced suppression, but the 18th century saw a revival of Tatar education. In this period, the focus shifted to secular sciences such as linguistics, history, and geography. Notable Tatar scholars, such as Şihabetdin Mərcani, contributed significantly to historiography and philosophy.
Tatars and Science
🧪 Science in Volga Bulgaria
The seeds of scientific development were evident in the Turkic states; however, a significant shift in scientific progress was observed in Muslim Volga Bulgaria, where scholars embraced a range of sciences, particularly mathematics and metrology, which were reflected in the architecture and standard units of measurement used in their society. Based on the metrics used by the Bulgars, their architectural construction was harmonized through a system of measurements reflecting anthropometric relationships and geometric congruence, particularly in their buildings.
Bulgar astronomers, drawing from Central Asian astronomical practices, used instruments like the astrolabe and quadrant to observe celestial bodies, creating precise time determinations through these astronomical observations.
The geographical knowledge of the Volga Bulgars was enriched through extensive trade, cultural exchanges, and interactions with various peoples, notably shaping their understanding of regions, trade routes, and distant lands, specifically regarding the northern territories and the Northern Icy Ocean, as well as the portrayal of mystical beings within these far-off regions, supported by Islamic geographic theories of climates.
The Bulgars demonstrated advanced metallurgical and chemical knowledge, producing high-quality steel through iron smelting, utilizing nickel-containing ores, creating various metal alloys, and manufacturing mercury-based tools and liquid-containing vessels, showing their adeptness in alchemy and glassware production.
Professional historical knowledge played a pivotal role in unifying Turkic states, evolving from the Uyghur, Khazar Khaganate, and Volga Bulgaria. This knowledge impacted social ideologies and beliefs, as evident from texts like the "Bulgar Book of Rulers" tracing lineages to Attila. According to historical books within the Muslim world, the Bulgars possessed advanced scientific knowledge and traditions.
During the Golden Horde period, the cultural and intellectual exchanges with the Islamic world continued to grow. This was a time of synthesis between Mongol, Turkic, and Islamic traditions. Kazan became an important center of learning, particularly in the fields of mathematics, linguistics, and medicine. The Golden Horde elite encouraged scholarly pursuits, but political instability eventually slowed scientific progress.
🧪 Science in the Kazan Khanate
Scientific knowledge thrived in the Kazan Khanate, evident in the manuscript "Compilation of Rules in the Science of Arithmetic" from 1542. Additionally, the study of literary works and gravestones offers a glimpse into the knowledge of measurements and reflects the cultural significance of metrology and mathematical knowledge during that time.
Geographical knowledge in the Kazan Khanate reflected the influence of the Eastern Renaissance, particularly the prominence of the "theory of climates." The Bulgars and Tatars contributed to the understanding of their region, the "seventh climate," and its surroundings. Their geographical insights included information about various peoples and lands, extending to regions like Russia, the Urals, and Western Siberia, making a significant contribution to geography.
The Tatar people demonstrated a well-developed understanding of celestial bodies, constellations, and astronomical terminology, influencing cultural practices, fortune-telling, and folklore. Astronomical motifs were also present in literary works, showcasing widespread knowledge of the night sky among specialists and the general population.
After the fall of Kazan, Tatar intellectuals faced suppression, but the 18th century saw a revival of Tatar education. In this period, the focus shifted to secular sciences such as linguistics, history, and geography. Notable Tatar scholars, such as Şihabetdin Mərcani, contributed significantly to historiography and philosophy.
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🧪 Science in Tatarstan
In the 1920s, Tatarstan became a prominent scientific center in the Soviet Union, overcoming initial setbacks in research. Kazan University played a pivotal role in advancing mathematics, mechanics, and chemistry, with contributions to stability theory and organic compounds. Tectonic research in Tatarstan, discovered Lower Permian limestones, advancing geological knowledge. The physiological laboratory in Kazan demonstrated chemical factors' role in nervous interactions. Various institutes in Tatarstan, including the Clinical Institute and Agricultural and Forestry Institute, contributed to diverse fields like medicine and forestry. Research on gypsum and copper in Tatarstan addressed industrial production, supporting economic development. Hydrogeological observations enhanced our understanding of groundwater resources.
Tatar scientists have played a vital role in advancing global scientific knowledge, often transcending regional or national boundaries. From the foundational contributions of mathematicians and mechanics like Xəmid Möştari to groundbreaking work in astrophysics by Rəşit Sönəyev, Tatar intellectuals have left an indelible mark on global science. Their achievements, influenced by their diverse cultural heritage and educational experiences, continue to inspire scientific exploration and innovation worldwide.
__________________________
The History of the Tatars since ancient times in seven volumes, 2017. V.2, V.4, V.5, V.6 and V.7
Support the project and listen to the audio version of the text 🎧
In the 1920s, Tatarstan became a prominent scientific center in the Soviet Union, overcoming initial setbacks in research. Kazan University played a pivotal role in advancing mathematics, mechanics, and chemistry, with contributions to stability theory and organic compounds. Tectonic research in Tatarstan, discovered Lower Permian limestones, advancing geological knowledge. The physiological laboratory in Kazan demonstrated chemical factors' role in nervous interactions. Various institutes in Tatarstan, including the Clinical Institute and Agricultural and Forestry Institute, contributed to diverse fields like medicine and forestry. Research on gypsum and copper in Tatarstan addressed industrial production, supporting economic development. Hydrogeological observations enhanced our understanding of groundwater resources.
Tatar scientists have played a vital role in advancing global scientific knowledge, often transcending regional or national boundaries. From the foundational contributions of mathematicians and mechanics like Xəmid Möştari to groundbreaking work in astrophysics by Rəşit Sönəyev, Tatar intellectuals have left an indelible mark on global science. Their achievements, influenced by their diverse cultural heritage and educational experiences, continue to inspire scientific exploration and innovation worldwide.
__________________________
The History of the Tatars since ancient times in seven volumes, 2017. V.2, V.4, V.5, V.6 and V.7
Support the project and listen to the audio version of the text 🎧
Patreon
Science and Tatars – Podcast | Learn Tatar
Get more from Learn Tatar on Patreon
❤18👍1
#tt_newbie
Body parts and appearance (Describing people)
🧍🏻♀️ Tən əğzaları – Body parts
baş – head
çəç – hair
… çəçle – … -haired
qısqa çəçle (with short hair) – ozın çəçle (with long hair)
bödrə çəçle – curly-haired
dulqınlap torğan çəçle – with wavy hair
turı çəçle – with straight hair
sarı çəçle – blond-haired
çal çəçle – grey-haired
cirən çəçle – red-haired
qoñğırt çəçle – brown-haired
qara çəçle – dark-haired
peləş – bald
muyın – neck
cilkə – shoulder
kiñ cilkəle – broad-shouldered
belək – forearm
qul – arm, hand
qultıq astı – armpit
tersək – elbow
uç – palm
yodrıq – fist
barmaq – finger, toe
tırnaq – nail
kükrək – chest
arqa – back
eç, qarın – abdomen
qorsaq – belly
bil – waist
bot – thigh, hip
censi əğzalar – genitalia
tez – knee
baltır – calf
ayaq – leg, foot
ükçə – heel
taban – sole of a foot
👧🏼 Bit, yöz – Face
… bitle / yözle – with … face
tügərək bitle – round-faced
ozınça bitle – long-faced
çigə – temple
mañğay – forehead
küz – eye
… küzle – with … eyes
qara küzle – black-eyed
qoñğırt küzle – brown-eyed
yəşel küzle – green-eyed
zəñgər küzle – blue-eyed
qaş – eyebrow
kerfek – eyelash
küz qabağı – eyelid
qolaq – ear
qolaq yomşağı – earlobe
awız – mouth
iren – lip
… irenle – with … lips
neçkə irenle (with thin lips) – qalın irenle (with thick lips)
teş – tooth
tel – tongue
borın – nose
poçıq borınlı – with pointy nose
yañaq – cheek
iyək – chin
qaznalıq, teş qaznası – jaw
Body parts and appearance (Describing people)
🧍🏻♀️ Tən əğzaları – Body parts
baş – head
çəç – hair
… çəçle – … -haired
qısqa çəçle (with short hair) – ozın çəçle (with long hair)
bödrə çəçle – curly-haired
dulqınlap torğan çəçle – with wavy hair
turı çəçle – with straight hair
sarı çəçle – blond-haired
çal çəçle – grey-haired
cirən çəçle – red-haired
qoñğırt çəçle – brown-haired
qara çəçle – dark-haired
peləş – bald
muyın – neck
cilkə – shoulder
kiñ cilkəle – broad-shouldered
belək – forearm
qul – arm, hand
qultıq astı – armpit
tersək – elbow
uç – palm
yodrıq – fist
barmaq – finger, toe
tırnaq – nail
kükrək – chest
arqa – back
eç, qarın – abdomen
qorsaq – belly
bil – waist
bot – thigh, hip
censi əğzalar – genitalia
tez – knee
baltır – calf
ayaq – leg, foot
ükçə – heel
taban – sole of a foot
👧🏼 Bit, yöz – Face
… bitle / yözle – with … face
tügərək bitle – round-faced
ozınça bitle – long-faced
çigə – temple
mañğay – forehead
küz – eye
… küzle – with … eyes
qara küzle – black-eyed
qoñğırt küzle – brown-eyed
yəşel küzle – green-eyed
zəñgər küzle – blue-eyed
qaş – eyebrow
kerfek – eyelash
küz qabağı – eyelid
qolaq – ear
qolaq yomşağı – earlobe
awız – mouth
iren – lip
… irenle – with … lips
neçkə irenle (with thin lips) – qalın irenle (with thick lips)
teş – tooth
tel – tongue
borın – nose
poçıq borınlı – with pointy nose
yañaq – cheek
iyək – chin
qaznalıq, teş qaznası – jaw
❤17🔥3👏1
💅🏻 Qıyəfət – Appearance
tən, gəwdə – body
… gəwdəle – with … body
köçsez (weak) – köçle (strong)
buy – stature, height
… buylı – of … height
qısqa buylı (short) – ozın buylı (tall)
awırlıq – weight
yabıq (slim, skinny) – yuwan (thick) – simez (fat)
tire – skin
matur / güzəl / çibər / sılu (beautiful) – yəmsez (ugly)
söykemle – cute
çista (clean) – pıçraq (dirty)
qısqa (short) – ozın (long)
keçkenə (small) – zur (big)
cirəngeç – disgusting
zifa, nəzakətle – graceful, elegant
👨🏻 Special traits
tolım – braid
mañğay çəçe – bangs
saqal – beard
mıyıq – mustache
sipkel – freckle
miñ – mole
yara eze, cöy – scar
cıyırçıq – wrinkle
💬 Dialog:
A: Xəzer internet bulsa ide! Min siña əniyemneñ surəten kürsəter idem! Anıñ küzləre şundıy zəñgər, minem də küzlərem əniyemnən.
B: Kürəsem kilə! Minem əniyemneñ də küzləre zəñgər, əmma ətiyemneke qoñğırt, mineke də qoñğırt. Borınım da beraz kiñrək, nəq ətineke kebek.
A: Minem də ətineke kebek, beraz poçıq. Ətiyemneñ yöze ozınça, qaşları qup-quyı, ə əniyemneñ bite tügərək, çəçləre sarı, dulqınlap tora.
B: Qızıq, sin əti-əniyeñnən törle üzençəleklərne alğansın ikən!
A: Döres. Ə sin kemgə oxşağansıñ: əniyeñəme, ətiyeñəme?
B: Əniyemneñ buyı qısqa, çəçləre qoñğırt, bödrə, irennəre neçkə həm bite bik sipkelle. Ətiyemneñ buyı ozın, çəçləre qap-qara, turı, irennəre qalın, təne qarañğıraq.
A: Sin ətiyenə oxşağansıñ dimək!
B: Əye şul, keşe gel mine ətiyemneñ kopiyəse dip atıy. Mıyığım ğına yuq!
______________
A: I wish we had internet right now. I want to show you a picture of my mom! She's got these really striking blue eyes, and I got mine from her.
B: I can't wait to see! My mom also has blue eyes, but my dad has brown ones, and I have them too. My nose is a bit wide, just like my dad’s.
A: I also have my dad’s nose; it's a bit pointy. My dad has a long face and very thick eyebrows, and my mom has a round face and blond wavy hair.
B: Interesting, I guess you inherited a mix of both of your parents’ traits!
A: That’s right. And you, do you look like your mom or your dad?
B: My mom is short, with curly brown hair, thin lips, and a face full of freckles. My dad is tall, with straight black hair, full lips, and a bit of a darker skin tone.
A: So you look just like your dad!
B: Yeah, people always call me my dad’s copy. The only thing lacking is a mustache!
tən, gəwdə – body
… gəwdəle – with … body
köçsez (weak) – köçle (strong)
buy – stature, height
… buylı – of … height
qısqa buylı (short) – ozın buylı (tall)
awırlıq – weight
yabıq (slim, skinny) – yuwan (thick) – simez (fat)
tire – skin
matur / güzəl / çibər / sılu (beautiful) – yəmsez (ugly)
söykemle – cute
çista (clean) – pıçraq (dirty)
qısqa (short) – ozın (long)
keçkenə (small) – zur (big)
cirəngeç – disgusting
zifa, nəzakətle – graceful, elegant
👨🏻 Special traits
tolım – braid
mañğay çəçe – bangs
saqal – beard
mıyıq – mustache
sipkel – freckle
miñ – mole
yara eze, cöy – scar
cıyırçıq – wrinkle
💬 Dialog:
A: Xəzer internet bulsa ide! Min siña əniyemneñ surəten kürsəter idem! Anıñ küzləre şundıy zəñgər, minem də küzlərem əniyemnən.
B: Kürəsem kilə! Minem əniyemneñ də küzləre zəñgər, əmma ətiyemneke qoñğırt, mineke də qoñğırt. Borınım da beraz kiñrək, nəq ətineke kebek.
A: Minem də ətineke kebek, beraz poçıq. Ətiyemneñ yöze ozınça, qaşları qup-quyı, ə əniyemneñ bite tügərək, çəçləre sarı, dulqınlap tora.
B: Qızıq, sin əti-əniyeñnən törle üzençəleklərne alğansın ikən!
A: Döres. Ə sin kemgə oxşağansıñ: əniyeñəme, ətiyeñəme?
B: Əniyemneñ buyı qısqa, çəçləre qoñğırt, bödrə, irennəre neçkə həm bite bik sipkelle. Ətiyemneñ buyı ozın, çəçləre qap-qara, turı, irennəre qalın, təne qarañğıraq.
A: Sin ətiyenə oxşağansıñ dimək!
B: Əye şul, keşe gel mine ətiyemneñ kopiyəse dip atıy. Mıyığım ğına yuq!
______________
A: I wish we had internet right now. I want to show you a picture of my mom! She's got these really striking blue eyes, and I got mine from her.
B: I can't wait to see! My mom also has blue eyes, but my dad has brown ones, and I have them too. My nose is a bit wide, just like my dad’s.
A: I also have my dad’s nose; it's a bit pointy. My dad has a long face and very thick eyebrows, and my mom has a round face and blond wavy hair.
B: Interesting, I guess you inherited a mix of both of your parents’ traits!
A: That’s right. And you, do you look like your mom or your dad?
B: My mom is short, with curly brown hair, thin lips, and a face full of freckles. My dad is tall, with straight black hair, full lips, and a bit of a darker skin tone.
A: So you look just like your dad!
B: Yeah, people always call me my dad’s copy. The only thing lacking is a mustache!
❤24
#tt_beginner
Both / either / neither
Today I have a short and easy lesson for you to learn the different ways of saying both, either, or neither in Tatar.
🔘 both – ikese (də) / … da, … da
Tuynı da ikese ber cəydə, atna aşa ğına uzdırdılar. (Ayaz Ğiləcev, “Ətəç mengən çitəngə”)
Both (of them) also had their wedding in one and the same summer, only a week apart.
Məktəpne də, institutnı da ul gel bişlegə genə beterə. (Rafael Mostafin, “Tabışlar həm yuğaltular”)
She finishes both the school and the institute with straight A’s.
🔘 either, one of – (...nıñ) berse
Menə siña yə aqça, yə peçən. İkeseneñ berse. Qaysısın saylıysıñ? (Əxət Ğaggar, “Yazlar moñı”)
Here is either money or hay. One of the two. Which one do you choose?
🔘 either …, or … – yə …, yə …
Bəyrəm sayın yə üze qunaq çaqıra, yə ... duslarına bara. (Rəfqət Kərami, “Sağışlı qoyaş”)
Each holiday, he either invites guests himself, or he goes to ... his friends.
🔘 neither – berse də
Monnan qarağı da, qaraq tügele də ütkən, berse də tamğa salıp qaldırmağan ide. (Fatix Xösni, “Cəyəwle keşe suqmağı”)
Both the thief and he who wasn’t a thief had passed through here, and neither of them had left a track.
🔘 neither …, nor … – da … , da … + negation / ni …, ni …
İdelneke tösle qaralcım da, Çulmannıqı tösle qızğılt-qomlı da tügel ide. (Nurixan Fəttax, “Bala küñele dalada”)
Its [Irtysh’s] water was not darkish like the Volga's, nor was it reddish-sandy like the Kama’s.
Şulay, ni kinoğa, ni teatrğa, ni qunaqqa alıp barmıysıñ, ... di. (Atilla Rasix, “Urlanğan xəzinə”)
“So”, she says, “you neither take me to the movies nor the theater nor to visit. …”
Both / either / neither
Today I have a short and easy lesson for you to learn the different ways of saying both, either, or neither in Tatar.
🔘 both – ikese (də) / … da, … da
Tuynı da ikese ber cəydə, atna aşa ğına uzdırdılar. (Ayaz Ğiləcev, “Ətəç mengən çitəngə”)
Both (of them) also had their wedding in one and the same summer, only a week apart.
Məktəpne də, institutnı da ul gel bişlegə genə beterə. (Rafael Mostafin, “Tabışlar həm yuğaltular”)
She finishes both the school and the institute with straight A’s.
🔘 either, one of – (...nıñ) berse
Menə siña yə aqça, yə peçən. İkeseneñ berse. Qaysısın saylıysıñ? (Əxət Ğaggar, “Yazlar moñı”)
Here is either money or hay. One of the two. Which one do you choose?
🔘 either …, or … – yə …, yə …
Bəyrəm sayın yə üze qunaq çaqıra, yə ... duslarına bara. (Rəfqət Kərami, “Sağışlı qoyaş”)
Each holiday, he either invites guests himself, or he goes to ... his friends.
🔘 neither – berse də
Monnan qarağı da, qaraq tügele də ütkən, berse də tamğa salıp qaldırmağan ide. (Fatix Xösni, “Cəyəwle keşe suqmağı”)
Both the thief and he who wasn’t a thief had passed through here, and neither of them had left a track.
🔘 neither …, nor … – da … , da … + negation / ni …, ni …
İdelneke tösle qaralcım da, Çulmannıqı tösle qızğılt-qomlı da tügel ide. (Nurixan Fəttax, “Bala küñele dalada”)
Its [Irtysh’s] water was not darkish like the Volga's, nor was it reddish-sandy like the Kama’s.
Şulay, ni kinoğa, ni teatrğa, ni qunaqqa alıp barmıysıñ, ... di. (Atilla Rasix, “Urlanğan xəzinə”)
“So”, she says, “you neither take me to the movies nor the theater nor to visit. …”
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#tt_intermediate
Sneaky words (Russian intervention)
This lesson is not hard, but it’s very relevant for Tatar speakers. I usually use English as an instruction language here, but these Russian words and constructions are so prevalent amongst even native speakers, that I wanted to address them for all of us to have a beautiful correct way of expressing ourselves without these interventions.
⛔️ вообще – ✅ ğomumən (in general), ✅ bötenləy (at all)
Ğomumən, keşeneñ yərdəmenə moxtac bulmağan keşe yuq dönyada. (Atilla Rasix, “İke buydaq”)
In general, there is no person in the world who does not need somebody's help.
Miña anıñ aqsaqlığı bötenləy sizelmi. (Nurixan Fättax, Mãdir Saæidä.)
I don’t notice his limp at all.
⛔️ даже – ✅ xətta (even)
Yanımda Əminə ikənlegen də onıtıp cibərgənmen xətta. (Tufan Miñnullin, “Xəsən Wəğizoviç”)
I even had completely forgotten that Əminə was there at my side.
⛔️ почти – ✅ diyərlek (almost)
Dimək, tuqsan kilometr ara uzılğan. Bu — bügenge yulnıñ yartısı diyərlek. (Məğsüm Gərəyev, “Ciñelməs kapitan”)
That means they have covered a distance of ninety kilometers. This is almost half of today's route.
⛔️ хотя бы, хоть – ✅ içmasam, içmasa (at least)
Atañnan xat bar, cawap yazar ideñ, içmasam. (Mösəğit Xəbibullin, “Xəter yarları”)
There is a letter from your father. You should answer it, at least.
⛔️… , что – ✅ dip / ki / ikənen / -lığın / -uwın / -ğan / -dağı (… that)
Yaz citə, bozlar kitə, dip birde inde mart xəbər, ... (Ğabdulla Tuqay, “Yaz ğələmətləre”)
March has already conveyed the message that spring is arriving, that the ice is going away (everywhere).
Bu uylar mine şulqədər wattılar ki, min tañ atqaç qına yoqığa kitə aldım. (Fatix Əmirxan, “Nəcip”)
These thoughts tormented me so much that I was able to fall asleep only when day was breaking.
also: ışanam ki, … – I believe that …
Tağı da tekələbrək qarağaç, bolarnıñ bozaw qədər biyek bürelər ikənen beldem. (Möxəmmət Məhdiyev, “Tornalar töşkən cirdə”)
When I looked still more intently I realized that those were wolves as tall as a calf.
Yaña ğına işetkən süzlər belən bu yawlıq arasında təğayın ber bəyləneş barlığın da ul sizmiçə qalmadı. (Əmirxan Yeniki, “Şayaru”)
Also, she did not fail to notice that there was a definite connection between the words she had just heard and this kerchief.
... ul minem öçen də bik söyende, çönki Salix çaqıruwı buyınça baruwımnı belep tora. (Əmirxan Yeniki, “Göləndəm tutaş xatirəse”)
... she was also very happy for me because she knew that I was going at Salix’s invitation.
Balıq belən mawığıp, qoyaş iñgənne də sizmi qalğanmın. (Şərif Kamal, “Matur tuğanda”)
I was so busy fishing, I did not even notice that the sun was going down.
Ütkənneñ açısın onıtma, aldağısına sabaq bulsın. (Nəqi İsənbət, “Tatar xalıq məqəlləre”)
Do not forget the sorrow of the past; may it be a lesson for (that) what lies ahead.
⛔️… , который / что – ✅ …-ğan / -a torğan / -uçı / -dağı (… which / that)
See Present Participles and Past Participles.
Menə, duslar, şundıy küp variantlarnı öyrəngəç bütən əytməgez, что belmisez, niçek döres əytergə! Xəzer qaysı konstruksiyələrneñ döres ikənlegen beləsez. If you like this format, give this post a reaction and I will make part 2!
Sneaky words (Russian intervention)
This lesson is not hard, but it’s very relevant for Tatar speakers. I usually use English as an instruction language here, but these Russian words and constructions are so prevalent amongst even native speakers, that I wanted to address them for all of us to have a beautiful correct way of expressing ourselves without these interventions.
⛔️ вообще – ✅ ğomumən (in general), ✅ bötenləy (at all)
Ğomumən, keşeneñ yərdəmenə moxtac bulmağan keşe yuq dönyada. (Atilla Rasix, “İke buydaq”)
In general, there is no person in the world who does not need somebody's help.
Miña anıñ aqsaqlığı bötenləy sizelmi. (Nurixan Fättax, Mãdir Saæidä.)
I don’t notice his limp at all.
⛔️ даже – ✅ xətta (even)
Yanımda Əminə ikənlegen də onıtıp cibərgənmen xətta. (Tufan Miñnullin, “Xəsən Wəğizoviç”)
I even had completely forgotten that Əminə was there at my side.
⛔️ почти – ✅ diyərlek (almost)
Dimək, tuqsan kilometr ara uzılğan. Bu — bügenge yulnıñ yartısı diyərlek. (Məğsüm Gərəyev, “Ciñelməs kapitan”)
That means they have covered a distance of ninety kilometers. This is almost half of today's route.
⛔️ хотя бы, хоть – ✅ içmasam, içmasa (at least)
Atañnan xat bar, cawap yazar ideñ, içmasam. (Mösəğit Xəbibullin, “Xəter yarları”)
There is a letter from your father. You should answer it, at least.
⛔️… , что – ✅ dip / ki / ikənen / -lığın / -uwın / -ğan / -dağı (… that)
Yaz citə, bozlar kitə, dip birde inde mart xəbər, ... (Ğabdulla Tuqay, “Yaz ğələmətləre”)
March has already conveyed the message that spring is arriving, that the ice is going away (everywhere).
Bu uylar mine şulqədər wattılar ki, min tañ atqaç qına yoqığa kitə aldım. (Fatix Əmirxan, “Nəcip”)
These thoughts tormented me so much that I was able to fall asleep only when day was breaking.
also: ışanam ki, … – I believe that …
Tağı da tekələbrək qarağaç, bolarnıñ bozaw qədər biyek bürelər ikənen beldem. (Möxəmmət Məhdiyev, “Tornalar töşkən cirdə”)
When I looked still more intently I realized that those were wolves as tall as a calf.
Yaña ğına işetkən süzlər belən bu yawlıq arasında təğayın ber bəyləneş barlığın da ul sizmiçə qalmadı. (Əmirxan Yeniki, “Şayaru”)
Also, she did not fail to notice that there was a definite connection between the words she had just heard and this kerchief.
... ul minem öçen də bik söyende, çönki Salix çaqıruwı buyınça baruwımnı belep tora. (Əmirxan Yeniki, “Göləndəm tutaş xatirəse”)
... she was also very happy for me because she knew that I was going at Salix’s invitation.
Balıq belən mawığıp, qoyaş iñgənne də sizmi qalğanmın. (Şərif Kamal, “Matur tuğanda”)
I was so busy fishing, I did not even notice that the sun was going down.
Ütkənneñ açısın onıtma, aldağısına sabaq bulsın. (Nəqi İsənbət, “Tatar xalıq məqəlləre”)
Do not forget the sorrow of the past; may it be a lesson for (that) what lies ahead.
⛔️… , который / что – ✅ …-ğan / -a torğan / -uçı / -dağı (… which / that)
See Present Participles and Past Participles.
Menə, duslar, şundıy küp variantlarnı öyrəngəç bütən əytməgez, что belmisez, niçek döres əytergə! Xəzer qaysı konstruksiyələrneñ döres ikənlegen beləsez. If you like this format, give this post a reaction and I will make part 2!
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#tt_advanced
Şiğriyət
This week, let’s delve into some Tatar poetry. Since I usually transliterate and translate texts of classical Tatar prose, I decided to contrast that by introducing you to the works of contemporary Tatar poets.
RAWİL FƏYZULLİN – BİYEKLEK
Taw östendə naratlar
cillərdə çayqalalar.
Oçları belən küklərgə
nider yazmaq bulalar?
Börketlər uzışıp yawlıy
kükneñ yaña qatların.
Yənəse, kiñ ofıq kürsen
xakimlek qanatların!
Tönge küktən küp yoldızlar
atıla yana-yana.
Biyektənrək töşkəne
küzlərgə señep qala.
Keşe də ürləməkçe gel...
Ə ruxınıñ - üz küge.
Qılğan igelege belən
ülçənə biyeklege.
_______________
RAWİL FƏYZULLİN – HEIGHT
Pines on the mountain
sway in the winds.
With their tips, they seem to try
to write something in the skies?
Eagles, racing, conquer
new layers of the sky.
As if for the wide horizon
to see their ruling wings!
Many stars from the night sky
fall, burning as they go.
The ones that fall from greater heights
stay imprinted in our eyes.
People, too, always strive to climb...
But their spirit has its own sky.
Its height is measured
by the good deeds they do.
***
İLSÖYƏR İQSANOVA – SAĞINU
Kiç. Salmaq qar oça.
Cirdə zəp-zəñgər eñger.
Ay yulı töşkən — altın yul.
Sağışlı ikən kemder.
Kiç. Ənkəy cep erli.
Ə miçtə yana uçaq...
Min yaratqan zəñgər eñger
Dönyanı sara şulçaq.
___________
İLSÖYƏR İQSANOVA – LONGING
Evening. The snow is falling gently.
The earth is deep blue with twilight.
The moon’s path has fallen — a golden path.
Someone is filled with sorrow.
Evening. Mother is spinning thread,
And a fire is burning in the stove…
The blue twilight I love, meanwhile,
Is enveloping the world.
What do you think of these poems? What are your favorite poems in Tatar? Feel free to make suggestions for future posts on poetry.
Şiğriyət
This week, let’s delve into some Tatar poetry. Since I usually transliterate and translate texts of classical Tatar prose, I decided to contrast that by introducing you to the works of contemporary Tatar poets.
RAWİL FƏYZULLİN – BİYEKLEK
Taw östendə naratlar
cillərdə çayqalalar.
Oçları belən küklərgə
nider yazmaq bulalar?
Börketlər uzışıp yawlıy
kükneñ yaña qatların.
Yənəse, kiñ ofıq kürsen
xakimlek qanatların!
Tönge küktən küp yoldızlar
atıla yana-yana.
Biyektənrək töşkəne
küzlərgə señep qala.
Keşe də ürləməkçe gel...
Ə ruxınıñ - üz küge.
Qılğan igelege belən
ülçənə biyeklege.
_______________
RAWİL FƏYZULLİN – HEIGHT
Pines on the mountain
sway in the winds.
With their tips, they seem to try
to write something in the skies?
Eagles, racing, conquer
new layers of the sky.
As if for the wide horizon
to see their ruling wings!
Many stars from the night sky
fall, burning as they go.
The ones that fall from greater heights
stay imprinted in our eyes.
People, too, always strive to climb...
But their spirit has its own sky.
Its height is measured
by the good deeds they do.
***
İLSÖYƏR İQSANOVA – SAĞINU
Kiç. Salmaq qar oça.
Cirdə zəp-zəñgər eñger.
Ay yulı töşkən — altın yul.
Sağışlı ikən kemder.
Kiç. Ənkəy cep erli.
Ə miçtə yana uçaq...
Min yaratqan zəñgər eñger
Dönyanı sara şulçaq.
___________
İLSÖYƏR İQSANOVA – LONGING
Evening. The snow is falling gently.
The earth is deep blue with twilight.
The moon’s path has fallen — a golden path.
Someone is filled with sorrow.
Evening. Mother is spinning thread,
And a fire is burning in the stove…
The blue twilight I love, meanwhile,
Is enveloping the world.
What do you think of these poems? What are your favorite poems in Tatar? Feel free to make suggestions for future posts on poetry.
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#tt_culture
The history of Tatar beauty
Nowadays, many women and men worldwide have elaborate skincare and personal care routines, and Tatars are no exception. But do you know what beauty standards people had to keep up with back then? While I was researching Cıyın, which was extensively documented by German ethnographer Karl Fuchs, I got fascinated by the looks of the women described in his book on Kazan Tatars. Let’s jump into the types of beauty products people used two centuries ago.
Almost all researchers of Tatar people’s life note their cleanliness. The ethnic consciousness of the Tatar people has long ingrained the custom of maintaining neatness not only of the body and clothing but also of the home. In addition to the weekly bath and regular daily hygiene practices, Muslims perform ritual ablutions (təharət) before the five daily prayers.
The ideal Tatar beauty featured black shiny hair, white skin on the face and hands, and almond-shaped eyes. In the documents, it is often mentioned that the Tatar women wore heavy makeup, which was even heavier on wealthy women.
Karl Fuchs writes: “When a Tatar woman prepares to go visiting at 5 PM to a women’s gathering, she dresses as follows: first, she washes her entire body, then puts on a new, clean shirt, applies thick layers of white powder and the brightest Chinese rouge on her face, carefully darkens her eyebrows, especially her eyelashes, to make her eyes more striking; then she blackens her teeth and wraps her nails with a mixture made from Persian powder derived from dried balsam flowers, mixed with alum. This mixture turns her nails orange within a few hours. After this cosmetic preparation, she dresses in her festive attire and does not forget to apply a few drops of rose oil on her chest.”
Ryzhkov writes that Tatar women heavily applied Chinese white face paint mixed with water. The rouge was either a bought one or made of beet juice. He also mentions antimony (or kohl) as the main ingredient used for darkening the eyelids and eyelashes. Eyebrows were darkened with usma, which is a plant from the mustard family. The tradition of coloring the nails was adopted by Tatars from the Bukharans. The yellow color came from crushed cloves and the red one from balsam petals.
The custom of blackening teeth was prevalent not only among the Tatars but also among many Asian cultures. You might have heard of the Japanese art of ohaguro. This practice was also adopted by Europeans and Russians as a beauty enhancement. However, while Russians had abandoned this trend, N.I. Vorobyov noted that the teeth blackening continued among Tatars until the early 20th century in certain regions. Teeth were blackened using an imported product called taş qalı (a mixture of iron oxide and a growth on pistachio trees ground into powder) or a homemade acorn tincture.
The history of Tatar beauty
Nowadays, many women and men worldwide have elaborate skincare and personal care routines, and Tatars are no exception. But do you know what beauty standards people had to keep up with back then? While I was researching Cıyın, which was extensively documented by German ethnographer Karl Fuchs, I got fascinated by the looks of the women described in his book on Kazan Tatars. Let’s jump into the types of beauty products people used two centuries ago.
Almost all researchers of Tatar people’s life note their cleanliness. The ethnic consciousness of the Tatar people has long ingrained the custom of maintaining neatness not only of the body and clothing but also of the home. In addition to the weekly bath and regular daily hygiene practices, Muslims perform ritual ablutions (təharət) before the five daily prayers.
The ideal Tatar beauty featured black shiny hair, white skin on the face and hands, and almond-shaped eyes. In the documents, it is often mentioned that the Tatar women wore heavy makeup, which was even heavier on wealthy women.
Karl Fuchs writes: “When a Tatar woman prepares to go visiting at 5 PM to a women’s gathering, she dresses as follows: first, she washes her entire body, then puts on a new, clean shirt, applies thick layers of white powder and the brightest Chinese rouge on her face, carefully darkens her eyebrows, especially her eyelashes, to make her eyes more striking; then she blackens her teeth and wraps her nails with a mixture made from Persian powder derived from dried balsam flowers, mixed with alum. This mixture turns her nails orange within a few hours. After this cosmetic preparation, she dresses in her festive attire and does not forget to apply a few drops of rose oil on her chest.”
Ryzhkov writes that Tatar women heavily applied Chinese white face paint mixed with water. The rouge was either a bought one or made of beet juice. He also mentions antimony (or kohl) as the main ingredient used for darkening the eyelids and eyelashes. Eyebrows were darkened with usma, which is a plant from the mustard family. The tradition of coloring the nails was adopted by Tatars from the Bukharans. The yellow color came from crushed cloves and the red one from balsam petals.
The custom of blackening teeth was prevalent not only among the Tatars but also among many Asian cultures. You might have heard of the Japanese art of ohaguro. This practice was also adopted by Europeans and Russians as a beauty enhancement. However, while Russians had abandoned this trend, N.I. Vorobyov noted that the teeth blackening continued among Tatars until the early 20th century in certain regions. Teeth were blackened using an imported product called taş qalı (a mixture of iron oxide and a growth on pistachio trees ground into powder) or a homemade acorn tincture.
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Tatar women used different styling products like sugar syrup or pomades made from a blend of vaseline, beeswax, and animal fat to maintain the traditional hairstyle of two braids with a center part. To effectively clean the hair while also promoting its strength and growth, the Tatar women washed their long hair using sour milk or qatıq, which was applied to the hair and then rinsed out with hot water.
Before the 19th century, Tatars used Eastern scents and oils, but by the 20th century, Russian and European perfumes became common. Exotic fragrances such as musk, basil juice, and especially rose oil were used as perfumes.
The traditional set of toiletries included scissors, tweezers for shaping eyebrows into a thin, semi-circular line, a metal container for storing antimony (sörməlek) with an attached stick for application, soap, and a wooden comb.
Today, Tatar beauty practices have evolved, but many traditional elements remain. Modern Tatar men and women continue to maintain high standards of cleanliness and grooming, embracing contemporary skincare and other routines while still cherishing some of the rituals passed down through generations. Though the heavy makeup and teeth blackening of the past have faded, there remains a strong emphasis on maintaining radiant skin, healthy hair, and overall elegance.
______________________
https://tatarica.org/tat/razdely/zdravoohranenie/kosmetika
K. Fuchs, “Kazan Tatars in Statistical and Ethnographic Perspectives”
S.I. Monastyrsky, “Illustrated Guide to the Volga”
N.O. Ryzhkov, “Geographic Sketch of the Syzran District”
Before the 19th century, Tatars used Eastern scents and oils, but by the 20th century, Russian and European perfumes became common. Exotic fragrances such as musk, basil juice, and especially rose oil were used as perfumes.
The traditional set of toiletries included scissors, tweezers for shaping eyebrows into a thin, semi-circular line, a metal container for storing antimony (sörməlek) with an attached stick for application, soap, and a wooden comb.
Today, Tatar beauty practices have evolved, but many traditional elements remain. Modern Tatar men and women continue to maintain high standards of cleanliness and grooming, embracing contemporary skincare and other routines while still cherishing some of the rituals passed down through generations. Though the heavy makeup and teeth blackening of the past have faded, there remains a strong emphasis on maintaining radiant skin, healthy hair, and overall elegance.
______________________
https://tatarica.org/tat/razdely/zdravoohranenie/kosmetika
K. Fuchs, “Kazan Tatars in Statistical and Ethnographic Perspectives”
S.I. Monastyrsky, “Illustrated Guide to the Volga”
N.O. Ryzhkov, “Geographic Sketch of the Syzran District”
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#tt_culture
Kerəşennər
Today, I want to share the history, struggles, identity, and unique traditions of the Kerəşen Tatars. Most of my cultural texts focus on Tatar pre-Islamic and Islamic traditions, so it's important to cover Kerəşen traditions as well. The first part of the post aims to explain the historical context of Christian Tatars and their interactions with Muslim Tatars, Christian Chăvaş people, and others, while the second part explores Kerəşens' unique rites and traditions. Please note that I do not promote or oppose any religion or group based on their beliefs. Hate speech or religious propaganda will not be tolerated.
_______________
During the 16th and 17th centuries, Moscow’s expansion into the Middle Volga after the 1552 Kazan conquest was driven by religious and political motives. Ivan IV framed it as a fight against “enemies of Orthodoxy,” leading to forced conversions, mosque destruction, and the founding of Orthodox churches. The Kazan diocese, established in 1555, aimed to promote Christianity and loyalty to the Russian state. Archbishop Guriy targeted the Kazan elite with promises of political and economic benefits. Religious institutions expanded, displacing Muslim Tatars and restricting their practices. Some Tatars converted for practical reasons but often retained elements of their Muslim heritage.
By the mid-17th century, conversions intensified, with harsh penalties for those returning to Islam. Mass baptisms were driven by both persuasion and coercion.
In the late 19th century, Russian missionary organizations, supported by the state and the church, sought to convert non-Russian groups like Kerəşens. They established schools, translated religious texts, and ordained Kerəşen clergy. Despite these efforts, conversion rates remained low, and the Kerəşens retained their distinct cultural traditions. Subgroups such as the Nağaybək, who integrated with Cossack communities, preserved their separate identity through military service and cultural adaptation.
In the 19th and early 20th centuries, global religious shifts and socio-economic changes influenced Kerəşen culture. In mixed-population areas, Orthodox Christianity and Islam influenced religious practices, with younger generations increasingly converting to Islam, driven by family ties, social benefits, and seasonal labor contacts. Orthodox clergy sought to sever Muslim ties by encouraging newly baptized Tatars to identify as Chăvaş, integrating Chăvaş cultural elements, and promoting Christian identity through missionary schools. This led to a decline in pagan and Islamic traditions, despite resistance from older generations.
Between 1917 and the 1940s, the Kerəşen community faced significant socio-political and cultural changes as Russia transitioned to a totalitarian regime. Following the 1917 revolution, the Kerəşen National Society pursued cultural and educational self-expression, but Bolshevik policies, including religious suppression and educational restructuring, led to a decline in Kerəşen identity.
Despite these challenges, the late 1980s and early 1990s saw a revival in Tatarstan, with public organizations, leaders like Ğərəy Rəxim, and the Tuğanaylar newspaper working to preserve Kerəşen heritage.
Kerəşennər
Today, I want to share the history, struggles, identity, and unique traditions of the Kerəşen Tatars. Most of my cultural texts focus on Tatar pre-Islamic and Islamic traditions, so it's important to cover Kerəşen traditions as well. The first part of the post aims to explain the historical context of Christian Tatars and their interactions with Muslim Tatars, Christian Chăvaş people, and others, while the second part explores Kerəşens' unique rites and traditions. Please note that I do not promote or oppose any religion or group based on their beliefs. Hate speech or religious propaganda will not be tolerated.
_______________
During the 16th and 17th centuries, Moscow’s expansion into the Middle Volga after the 1552 Kazan conquest was driven by religious and political motives. Ivan IV framed it as a fight against “enemies of Orthodoxy,” leading to forced conversions, mosque destruction, and the founding of Orthodox churches. The Kazan diocese, established in 1555, aimed to promote Christianity and loyalty to the Russian state. Archbishop Guriy targeted the Kazan elite with promises of political and economic benefits. Religious institutions expanded, displacing Muslim Tatars and restricting their practices. Some Tatars converted for practical reasons but often retained elements of their Muslim heritage.
By the mid-17th century, conversions intensified, with harsh penalties for those returning to Islam. Mass baptisms were driven by both persuasion and coercion.
In the late 19th century, Russian missionary organizations, supported by the state and the church, sought to convert non-Russian groups like Kerəşens. They established schools, translated religious texts, and ordained Kerəşen clergy. Despite these efforts, conversion rates remained low, and the Kerəşens retained their distinct cultural traditions. Subgroups such as the Nağaybək, who integrated with Cossack communities, preserved their separate identity through military service and cultural adaptation.
In the 19th and early 20th centuries, global religious shifts and socio-economic changes influenced Kerəşen culture. In mixed-population areas, Orthodox Christianity and Islam influenced religious practices, with younger generations increasingly converting to Islam, driven by family ties, social benefits, and seasonal labor contacts. Orthodox clergy sought to sever Muslim ties by encouraging newly baptized Tatars to identify as Chăvaş, integrating Chăvaş cultural elements, and promoting Christian identity through missionary schools. This led to a decline in pagan and Islamic traditions, despite resistance from older generations.
Between 1917 and the 1940s, the Kerəşen community faced significant socio-political and cultural changes as Russia transitioned to a totalitarian regime. Following the 1917 revolution, the Kerəşen National Society pursued cultural and educational self-expression, but Bolshevik policies, including religious suppression and educational restructuring, led to a decline in Kerəşen identity.
Despite these challenges, the late 1980s and early 1990s saw a revival in Tatarstan, with public organizations, leaders like Ğərəy Rəxim, and the Tuğanaylar newspaper working to preserve Kerəşen heritage.
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Let’s now talk about culture. Kerəşennər preserve a fascinating blend of pre-Islamic, Islamic, and Christian-influenced traditions, deeply tied to their agricultural lifestyle and communal bonds.
Despite long exposure to Abrahamic faiths, they retained unique practices. One notable example is the ut yañartu (fire renewal) ceremony, symbolizing purification and the start of a new life cycle. Another significant ritual involved villagers and livestock passing through fire to rid themselves of illness and misfortune.
Kerəşennər held the East sacred, often facing it during prayers. Clear skies and sunlight were essential for rituals, as the sun symbolized the Supreme Deity. Remnants of a solar cult included healing rites for eye diseases, with offerings like white ducks or chickens made to the sun. White horse sacrifices, once common, declined in the early 20th century due to Orthodox restrictions. Reverence for the moon and stars persisted, with stars seen as linked to human souls — falling stars symbolized death. Nature worship remained central, with prohibitions against cutting sacred trees or harming animals, believed to disrupt cosmic balance.
Spring Rituals
One notable spring rituals is the rain-calling ceremony çuq, observed in rural villages, lasting one to three days. The Kerəşennər gathered for prayers led by elderly women in mourning attire, followed by sacrifices of white chickens, whose meat was used to prepare porridge—bərmənçek botqası, for the communal meal, believed to bless the community and ensure a good harvest. Similarly, the keləw ritual, performed in fields or homes, sought healing and divine aid. Local beliefs in Earth and Water spirits also influenced practices, such as leaving a small untended field as an offering. As Easter approached, children gathered willows for Palm Sunday, visiting homes to offer the branches in exchange for treats and playfully whipping each other with them.
Spring’s Great Thursday, preceding Easter, was marked by remembrance rituals. Pancakes (belen and qoymaq) and flatbreads were prepared to honor the dead, who were believed to walk invisibly among the living. Ritual washing and food offerings reflected Kerəşennər’s deep respect for ancestors, as Thursdays (atna kiç) were considered sacred for communion with spirits. Kerəşennər, despite converting to Orthodox Christianity, preserved traditions tied to Muslim saints, which often blended pre-Islamic ancestor worship with Islamic practices. Local Orthodox clergy tried to suppress these rituals, but records from the 19th century describe Kerəşennər honoring their ancestors at old Muslim graves, inviting mullahs to lead prayers and sacrifices.
Easter and the Qızıl Yomırqa Rite
In the lead-up to Easter (Olo kön), Kerəşennər practiced the Qızıl Yomırqa ritual, where eggs were dyed red and exchanged among villagers on Easter morning as a symbol of renewal and prosperity. Olo kön is the most significant holiday for Kerəşennər, symbolizing the resurrection of Christ. Preparations begin with cleaning the house and cooking festive foods, including baking kulich. The night before Easter, special prayers are recited, and people keep the light on throughout the night.
Qayın Bəyrəme
Another spring highlight is the Qayın bəyrəme (Birch Festival), celebrated around Trinity Sunday. This event, significant for the youth, involved sewing new clothes and decorating a birch tree with ribbons, scarves, and towels, symbolizing vitality and renewal. The birch tree was eventually cast into the river, marking the end of the celebration.
Despite long exposure to Abrahamic faiths, they retained unique practices. One notable example is the ut yañartu (fire renewal) ceremony, symbolizing purification and the start of a new life cycle. Another significant ritual involved villagers and livestock passing through fire to rid themselves of illness and misfortune.
Kerəşennər held the East sacred, often facing it during prayers. Clear skies and sunlight were essential for rituals, as the sun symbolized the Supreme Deity. Remnants of a solar cult included healing rites for eye diseases, with offerings like white ducks or chickens made to the sun. White horse sacrifices, once common, declined in the early 20th century due to Orthodox restrictions. Reverence for the moon and stars persisted, with stars seen as linked to human souls — falling stars symbolized death. Nature worship remained central, with prohibitions against cutting sacred trees or harming animals, believed to disrupt cosmic balance.
Spring Rituals
One notable spring rituals is the rain-calling ceremony çuq, observed in rural villages, lasting one to three days. The Kerəşennər gathered for prayers led by elderly women in mourning attire, followed by sacrifices of white chickens, whose meat was used to prepare porridge—bərmənçek botqası, for the communal meal, believed to bless the community and ensure a good harvest. Similarly, the keləw ritual, performed in fields or homes, sought healing and divine aid. Local beliefs in Earth and Water spirits also influenced practices, such as leaving a small untended field as an offering. As Easter approached, children gathered willows for Palm Sunday, visiting homes to offer the branches in exchange for treats and playfully whipping each other with them.
Spring’s Great Thursday, preceding Easter, was marked by remembrance rituals. Pancakes (belen and qoymaq) and flatbreads were prepared to honor the dead, who were believed to walk invisibly among the living. Ritual washing and food offerings reflected Kerəşennər’s deep respect for ancestors, as Thursdays (atna kiç) were considered sacred for communion with spirits. Kerəşennər, despite converting to Orthodox Christianity, preserved traditions tied to Muslim saints, which often blended pre-Islamic ancestor worship with Islamic practices. Local Orthodox clergy tried to suppress these rituals, but records from the 19th century describe Kerəşennər honoring their ancestors at old Muslim graves, inviting mullahs to lead prayers and sacrifices.
Easter and the Qızıl Yomırqa Rite
In the lead-up to Easter (Olo kön), Kerəşennər practiced the Qızıl Yomırqa ritual, where eggs were dyed red and exchanged among villagers on Easter morning as a symbol of renewal and prosperity. Olo kön is the most significant holiday for Kerəşennər, symbolizing the resurrection of Christ. Preparations begin with cleaning the house and cooking festive foods, including baking kulich. The night before Easter, special prayers are recited, and people keep the light on throughout the night.
Qayın Bəyrəme
Another spring highlight is the Qayın bəyrəme (Birch Festival), celebrated around Trinity Sunday. This event, significant for the youth, involved sewing new clothes and decorating a birch tree with ribbons, scarves, and towels, symbolizing vitality and renewal. The birch tree was eventually cast into the river, marking the end of the celebration.
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